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International Journal of Advanced Scientific and Technical Research Issue 6 volume 5, September-October 2016
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Available online on http://www.rspublication.com/ijst/index.html ISSN 2249-9954
Hadith Denying Solmnolence Of God In

Simultaneous Research
Dr. Damanhuri
The State Islamic University of Sunan Ampel Surabaya,Indonesia

damanhurilimatiga@gmail.com
Abstract
Objectives: The study of this hadith, aims to determine the quality and know the
meaning of the hadith denying somnolence of God with simultaneous approach.
Data on the Hadith and narrators quality were collected by the method of
documentation and analyzed by the method of content analysis.
In a partial analysis then obtained results that: 1. All the narrators in the sanad of
hadith existing, are fully qualified: thiqah. Except for one qualified as thiqah
mudallis. 2. All the narrators respectively meet with the transmitters as his
teacher, namely: connexion of the sanad is muttasil. 3. Matan of Hadith was not
shadh, meaning that it is not contrary to the argument of naqli, either al-Qur’an
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and hadith with higher sanad quality. 4. Matan of Hadith does not also exposed to
illat, meaning that it is not contrary to the argument of aqli, both with a healthy
mind, senses, history, and science . Thus it is concluded that the hadith is hasan
lidhatih.
IJ
In the simultaneous analysis, it was found that: first the hadith has 2 (two) history
tabi’ tamm and 1 history of tabi’ qasir which can increase the quality of mutaba’
hadith from hasan lidzatih into sahih lighayrih. Second,the hadith has 1 (one)
shahid that can increase the degree of hadith from ahad gharib into ahad aziz. So,
the hadith increased into: sahih -‘aziz ( sahih by quality and ‘aziz in quantity).
Key Words : Hadith, Somnolence, Analysis, Partial, Simultaneous, Sahih

lighayrih, ‘Aziz.
Introduction
Al-Quran and Hadith are two sources of Islamic teachings. Qur'an made as a
source or a basic teachings of Islam does not need to carry out some research first,
because the Qur'an is qat‘i al-wurud. While hadith is made as a source or a basic
teachings of Islam must carry out a research first whether the hadith is correct
coming from the Prophet Muhammad., Because the hadith is zanni al-wurud. To
study a hadith, it does not mean to doubt or test the apostle’s of the Prophet
Muhammad p.b.u.h., however to test whether a particular hadith is from the
Prohpet p.b.u.h., truly a speech, action and taqrir of the Prophet p.b.u.h.
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©2016 RS Publication, rspublicationhouse@gmail.com Page 134
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According to Syuhudi Ismail, there are 4 things that drive why scholars of
hadith conducted a study of Hadith, namely: (1) Hadith as a source of Islamic law,
(2) Not all hadith are recorded at the time of the Prophet p.b.u.h, (3) The
emergence of forgery of hadith, and (4) The process of bookkeeping of hadith is
late.1
The four factors or the reasons put forward by Syuhudi Ismail above are some
of the reasons for factual reasons encouraging the study of hadith for the purposes
of collecting and accounting hadith in the books of hadith. After these hadith are
collected and recorded in the books of hadith, are these hadith are still in need to
carry out research? According to the author, the hadith still need to be investigated
(performed a research).
There are several reasons that encourage why these hadith still need to be
examined again, among others:
1. Hadith books are not all containing complete hadith with the characters,
there are matan, sanad and mukharrij. Indeed, many hadith books
containing complete hadith with characters, however there are also a
number of hadith books containing only matan, sanad and moreover
mukharrij is not found. A hadith contained in such book, cannot be studied
to determine the quality.
2. Often, hadith contained in hadith books, are studied only in terms of the
sanad. That studied only the quality of the narrators course, quality of
continuity is not studied . Whereas the matan quality has also not been
ST
analyzed / scrutinized.
3. All of the hadith contained in that hadith books, then studied partially or
one sanad only, there has not been studied simultaneous or multi sanad. In
terms of the results of hadith research of one sanad, is different
collectively.
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4. Hadith -- after investigation and / obtained sahih quality results --- it needs
to be carried out in real life. To practice the hadith must be done fiqh al-
hadith. Efforts to understand matan of a hadith from one sanad only is not
affordable, because mostly hadith narration are riwayah bi al-makna.
Thus, matan desired to be understood need to be cooperate with other
matan from other sanad with one theme to be understood collectively.
Based on the basic several issues above, a research of hadith simultaneously
is a demanding need for the needs of hadith research.
Hadith is one of the Islamic teachings, where the essence of Islam teaching
is monotheism that in the discourse of science in the category of faith. Aqeedah
adopted manifests in two forms namely Sharia and Morals. Faith is a belief
system to Allah, and everything to do with it such as Rasul Allah p.b.u.h. by
revelation through the angel. Sharia is a system of norms (rules) that govern the
relationship of human and God, fellow human beings and with other creatures.
Ahlak is an esoteric aspects of human personality or behavior, in terms of how the
system of norms that govern human relations with Allah (worship in the typical
sense) and man's relationship with another man is a nice gesture. Among the three
elements, the most urgent is the creed (faith) symbolized in two sentences of
Shahadah "testify there is no god but Allah and Muhammad is his messenger."
1
Syuhudi Ismail, Methods Validity Sanad (Jakarta : Bulan Ibntang, 1988) ,75-104.
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There is no god but Allah have the meanings uluhiyah and rubu biyah. Amongst
hadith that explains it is hadith disclaim somnolence history Abu Hurayrah was
takhrij by al-Tabari. The hadith is about to be studied in terms of all sanad existed
collectively.
Initially, hadith research was done in partial, then continued simultaneously.
Hadith research in partial is done by studying a hadith from one line of sand only.
After conducting an analysis towards the quality of the narrators, it is then
analyzed in terms of the continuation of the sanad, analyzed the matan whether it
is freed from the character of shadh and ’illat, thus retrieved a conclusion about
the quality where may be it is daif, may be hasan and may be sahih.
The results of research in partial is not finished, may not be made as the
basis of regulation. Thus there must be another research simultaneously. Hadith
research simultaneously is done by studying all of the linkages of sanad from the
same matan, same text or same in terms of content of the meaning.
This simultaneous research was conducted to know hadith tabi’ and hadith
shahid functioning to enable th eincrease of quality and decree of hadith studied.
Initially the results obtained from partial research was daif, after conducting
simultaneous research, it can increase the quality into hasan lighayrih. If the
results obtained from the partial research is hasan, then after conducting a research
simultaneously, it can increase the quality into sahih lighayrih. From the partial
research obtained a decree of ahad gharib, after conducting simultaneous research
obtained results ahad aziz, or ahad mashhur or mutawatir.
ST
Formulation of the problem
1. How is the quality of the hadith narrated by Abu Hurayrah who takhrij by
Muhammad b. Jarir al-Tabari in partial analysis?
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2. How is the quality of the hadith narrated by Abu Hurayrah who takhrij by
Muhammad b. Jarir al-Tabari in simultan analysis?
Research methods
Necessary data :
1. Data on the main hadith, tabi 'hadith and shahid hadith.
2. Data about the biography of narrators.
3. Data about the comments of the scholars on the quality Jarh and ta'dil of the
narrators.
Data collection methods and sources of data:

The above data will be collected using the method of documentation:
1. Data on the narratives in the track on the books of hadith, namely: Sahih al-
Bukhary, Sahih Muslim, Sunan Abi Dawud, Sunan Ibn Majah, Sunan al-Nasa'i,
Sunan al-Tirmidhy, Sunan al-Darimy, Muwatta 'Malik and Musnad Ahmad Ibn
Hanbal and others.
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2. Data regarding biography of narrators and scholar commentary, taken the books
of biography, namely: Tahdhib al-Kamal, Taqrib al-Tahdhib, Tahdhib al-Tahdhib,
Khulasah Tahdhib Tahdhib al-Kamal and al-Kashif fi ma'rifati man lahu
riwayatun fi al-kutub al-sittah and others.
Data analysis methods:
These data will be analyzed using the above: Content Analysis Method, which is a
research technique for making inferences by systematically and objectively
identify characteristics unique to a text .2. With this method, researchers will
conclude with four conditions must first identify the valid hadith studied. If the
four conditions are met, then the hadith researched declared acceptable as
evidence by the quality may be sahih or hasan.
Steps research :
Steps of simultaneous research are as follows 3:

1. Conduct a takhrij al-hadith to obtain a hadith to be studied, with complete
sanad and matan.
2. Conduct research partially, namely to do research on the sanad of the main
hadith. This step consists of:
a. Conduct a test of thiqah (‘adl and -dhabit ) of narrators existed in a sanad of a
hadith studied.
ST
b. Conduct a test of linkage of sanad.
c. Summing up the results of a test or study of sanad.
d. Conduct a test to a matan, whether matan of a hadith is freed from the character
of shadh or not?.
e. Conduct a test to a matan, whether matan of a hadith is freed from the character
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of illat or not?.
f. Conduct conclusion from a test or study of matan.
g. Conduct conclusion from partial studies.
3. Conduct research simultaneously /multi sanad of a hadith. This step consists of
the following:
a. Discover, analyze and deduce the role of hadith tawabi’.
b. Discover, analyze and deduce the role of hadith shawahid.
c. Conducting conclusion from simultaneous research.
Takhrij al-hadith
Ethimologically, the word”takhrij” means : to show4. Terminologically, takhrij it

is defined as follows:
2
Klaus Krippendorff.1991. Analisis Isi, Pengantar, Teori dan Metodologi. Penerjemah:
Farid Wajidi. Jakarta: Rajawali Press.19
3
Damanhuri, Research Methodology Hadith with Simultaneous Approaches, (Surabaya : Al-
Maktabah-PW LP Maarif NU Jatim,2014), p. 160.
4
Hatim ‘Arif al-Sharif, al-Tahrij wa Dirasah al-Asanid, Juz.1, 2. CD Shoftware
Maktabah . Shamilah, Isdar al-Thani.
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‫‪International Journal of Advanced Scientific and Technical Research‬‬ ‫‪Issue 6 volume 5, September-October 2016‬‬
‫_________________________‬
‫‪Available online on http://www.rspublication.com/ijst/index.html‬‬ ‫‪ISSN 2249-9954‬‬
‫‪Takhrij is a search of hadith in the original source (book) with complete sanad, if‬‬
‫‪constrainted, then the search to the branch book, and if constrainted, the into the‬‬
‫‪book citing with complete sanad, and explanation of hadith’s quality.5‬‬
‫‪From the definition above it can be concluded that, takhrij al-hadith is a‬‬
‫‪search of hadith into the original books of hadith collected from seeking their own‬‬
‫‪to the reciters - having a complete sanad, and usually in the book it is included an‬‬
‫‪explanation of the quality of his Hadith. That if any. If none, then the search only‬‬
‫‪to get matan of complete hadith with its only sanad.‬‬
‫‪This search is done to get the main hadith, hadith of tawabi’ and shawahid‬‬
‫‪hadith.‬‬
‫‪Main hadith :‬‬

‫‪Hadith cited by Abu Hurayrah which was takhrij by Muhammad b. Jarir al-‬‬
‫‪Tabari:‬‬
‫ﻋْﻦ أَِﺑﻲ‬ ‫ﻋْﻦ ِﻋْﻜِﺮَﻣﺔَ ‪َ ،‬‬ ‫ﻋِﻦ اْﻟَﺤَﻜِﻢ ْﺑِﻦ أ ََﺑﺎن ‪َ ،‬‬ ‫ﺷْﺒٍﻞ ‪َ ،‬‬ ‫ﻋْﻦ أ َُﻣﱠﯿﺔَ ْﺑِﻦ ِ‬ ‫ﻒ‪َ ،‬‬ ‫ﺳ َ‬ ‫ﺸﺎُم ْﺑُﻦ ﯾُﻮ ُ‬ ‫ق ‪َ ،‬ﺣﺪﱠﺛ ََﻨﺎ ِھ َ‬ ‫ﺳَﺤﺎ ُ‬‫َﺣﺪﱠﺛ ََﻨﺎ ِإ ْ‬
‫ﻋﻠَﻰ اْﻟِﻤْﻨَﺒِﺮ ﻗَﺎَل ‪َ :‬وﻗََﻊ‬
‫ﺴﻼَُم َ‬ ‫ﻋﻠَْﯿِﮫ اﻟ ﱠ‬ ‫ﺳﻰ َ‬ ‫ﻋْﻦ ُﻣﻮ َ‬ ‫ﺳﻮَل ﷲِ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ َﯾْﺤِﻜﻲ َ‬ ‫ﺖ َر ُ‬ ‫ﺳِﻤْﻌ ُ‬‫ُھَﺮْﯾَﺮةَ ﻗَﺎَل ‪َ :‬‬
‫ﻄﺎهُ ﻗَﺎُروَرﺗ َْﯿِﻦ ﻓِﻲ ُﻛِّﻞ َﯾٍﺪ ﻗَﺎُروَرةٌ‬‫ﻋ َ‬ ‫? ُ ِإﻟَْﯿِﮫ َﻣﻠًَﻜﺎ ﻓَﺄ َﱠرﻗَﮫُ ﺛ َﻼَﺛ ًﺎ ‪ ،‬ﺛ ُﱠﻢ أَ ْ‬
‫ﺳَﻞ ا ﱠ‬ ‫َ‬ ‫َ‬
‫ﻋﺰ َوَﺟﱠﻞ ؟ ﻓﺄْر َ‬ ‫ﱠ‬ ‫?ُ َ‬ ‫َ‬
‫ﺴِﮫ ‪َ :‬ھْﻞ ﯾَﻨﺎُم ا ﱠ‬ ‫ﻓِﻲ ﻧَْﻔ ِ‬
‫ُ‬
‫ﻋﻠَﻰ اﻷْﺧَﺮى َﺣﺘ ﱠﻰ‬ ‫ﺲ ِإْﺣﺪَاُھَﻤﺎ َ‬ ‫ﻆ َﻓَﯿْﺤِﺒ ُ‬ ‫ﺴﺘَْﯿِﻘ ُ‬ ‫ُ‬
‫‪َ ،‬وأََﻣَﺮُه أَْن َﯾْﺤﺘ َِﻔَﻆ ِﺑَﮭﺎ ‪َ ،‬ﻗﺎَل ‪َ :‬ﯾَﻜﺎدُ َﯾَﻨﺎُم َوﺗََﻜﺎدُ َﯾﺪَاهُ ﺗَْﻠﺘ َِﻘَﯿﺎِن ‪ ،‬ﺛﱠﻢ َﯾ ْ‬
‫ﻋﱠﺰ َوَﺟﱠﻞ ﻟَْﻮ َﻛﺎَن َﯾَﻨﺎُم ﻟْﻢَ‬‫?َ َ‬ ‫ﱠ‬ ‫َ‬ ‫ً‬ ‫َ‬
‫?ُ ﻟﮫ َﻣﺜﻼ أن ا ﱠ‬ ‫ُ‬ ‫َ‬ ‫ﺿَﺮَب ا ﱠ‬ ‫ت اْﻟﻘَﺎُروَرﺗَﺎِن ﻗَﺎَل ‪َ :‬‬ ‫ﺴَﺮ ِ‬ ‫ﻄﻔَﻘَْﺖ َﯾﺪَاهُ ﻓَﺎْﻧَﻜ َ‬ ‫ﻧَﺎَم ﻧَْﻮَﻣﺔً ﻓَﺎ ْ‬
‫ﺻ َ‬
‫‪6‬‬
‫ض‪) .‬رواه اﻟﻄﺒﺮي(‬ ‫ﺴَﻤﺎُء َواﻷَْر ُ‬ ‫ﺴِﻚ اﻟ ﱠ‬ ‫ﺴﺘ َْﻤ ِ‬‫ﺗَ ْ‬
‫‪The Hadith tawabi’ :‬‬
‫‪a. Hadith cited by Abu Hurayrah which was takhrij by Ibn Abi Hatim :‬‬
‫‪ST‬‬
‫ﺷْﺒٍﻞ‬ ‫ﻋْﻦ أ َُﻣﱠﯿﺔَ ْﺑِﻦ ِ‬ ‫ﻒ‪َ ،‬‬ ‫ﺸﺎُم ْﺑُﻦ ﯾُﻮ ُ‬
‫ﺳ َ‬ ‫ق ْﺑِﻦ ِإْﺑَﺮاِھْﯿِﻢ ‪َ ،‬ﺣﺪﱠﺛ َِﻨْﻲ ِھ َ‬ ‫ﺴْﯿِﻦ ْﺑِﻦ اْﻟُﺠَﻨْﯿِﺪ ‪َ ،‬ﺣﺪﱠﺛ ََﻨﺎ ِا ْ‬
‫ﺳَﺤﺎ ُ‬ ‫ﻋِﻠْﻲ ْﺑِﻦ اْﻟُﺤ َ‬ ‫َﺣﺪﱠﺛ ََﻨﺎ َ‬
‫ﺳﻠﱠَﻢ َﯾْﺤِﻜﻲ‬ ‫ﻋﻠَْﯿِﮫ َو َ‬ ‫ﺻﻠﱠﻰ ﷲُ َ‬ ‫ﺳﻮَل ﷲِ َ‬ ‫ﺖ َر ُ‬ ‫ﺳِﻤْﻌ ُ‬‫ﻋْﻦ أَﺑِﻲ ُھَﺮْﯾَﺮةَ ﻗَﺎَل ‪َ :‬‬ ‫ﻋْﻦ ِﻋْﻜِﺮَﻣَﺔ ‪َ ،‬‬ ‫ﻋِﻦ اْﻟَﺤَﻜِﻢ ْﺑِﻦ أ َﺑَﺎَن ‪َ ،‬‬ ‫‪َ ،‬‬
‫َ‬ ‫َ‬
‫?ُ ِإﻟْﯿِﮫ َﻣﻠًﻜﺎ‬ ‫ﺳَﻞ ا ﱠ‬ ‫َ‬ ‫َ‬
‫ﻋﺰ َوَﺟﱠﻞ ؟ ﻓﺄْر َ‬ ‫ﱠ‬ ‫?ُ َ‬ ‫ﺴِﮫ ‪َ :‬ھْﻞ َﯾَﻨﺎُم ا ﱠ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ﻋﻠﻰ اﻟِﻤﻨَﺒِﺮ ﻗﺎَل ‪َ :‬وﻗَﻊ ﻓِﻲ َﻧﻔ ِ‬ ‫َ‬ ‫ﺴﻼَُم َ‬‫ﻋﻠْﯿِﮫ اﻟ ﱠ‬‫َ‬ ‫ﺳﻰ َ‬ ‫ﻋْﻦ ُﻣﻮ َ‬ ‫َ‬
‫ﻆ ﺑَِﮭﺎ ‪َ ،‬ﻗﺎَل ‪َ :‬ﯾَﻜﺎدُ َﯾَﻨﺎُم َوﺗ ََﻜﺎدُ َﯾﺪَاهُ‬ ‫َﻓﺄ َﱠرَﻗُﮫ ﺛ َﻼَﺛ ًﺎ ‪ ،‬ﺛ ُﱠﻢ أَْﻋَﻄﺎهُ َﻗﺎُروَرﺗ َْﯿِﻦ ِﻓﻲ ُﻛِّﻞ ﯾٍَﺪ َﻗﺎُروَرةٌ ‪َ ،‬وأ ََﻣَﺮهُ أ َْن ﯾَْﺤﺘ َِﻔ َ‬
‫ت اْﻟﻘَﺎُروَرﺗَﺎِن‪.‬‬ ‫ﻄﻔَﻘَْﺖ َﯾﺪَاهُ ﻓَﺎْﻧَﻜ َ‬
‫ﺻ َ‬ ‫ﻋﻠَﻰ اﻷ ُْﺧَﺮى َﺣﺘ ﱠﻰ ﻧَﺎَم ﻧَْﻮَﻣﺔً ﻓَﺎ ْ‬ ‫ﺲ ِإْﺣﺪَاُھَﻤﺎ َ‬ ‫ﻆ ﻓََﯿْﺤِﺒ ُ‬ ‫ﺗ َْﻠﺘ َِﻘَﯿﺎِن ‪ ،‬ﺛ ُﱠﻢ َﯾ ْ‬
‫ﺴﺘَْﯿِﻘ ُ‬
‫‪IJ‬‬
‫ﺴَﺮ ِ‬
‫‪7‬‬
‫)اﺧﺮﺟﮫ اﺑﻦ اﺑﻲ ﺣﺎﺗﻢ(‬
‫‪b. Hadith cited by Abu Hurayrah which was takhrij by Abu Ya’la:‬‬
‫َ‬
‫ﻋْﻦ أﺑِﻲ‬ ‫ﻋْﻦ ِﻋْﻜِﺮَﻣﺔَ ‪َ ،‬‬ ‫ﻋِﻦ اْﻟَﺤَﻜِﻢ ْﺑِﻦ أ ََﺑﺎَن ‪َ ،‬‬ ‫ﺷْﺒٍﻞ ‪َ ،‬‬ ‫ﻋْﻦ أ َُﻣﱠﯿﺔَ ْﺑِﻦ ِ‬ ‫ﻒ‪َ ،‬‬ ‫ﺸﺎُم ْﺑُﻦ ﯾُﻮ ُ‬
‫ﺳ َ‬ ‫ق‪َ ،‬ﺣﺪﱠﺛَِﻨْﻲ ِھ َ‬ ‫َﺣﺪﱠﺛ َﻨَﺎ ِا ْ‬
‫ﺳَﺤﺎ ُ‬
‫ْ‬
‫ﻋﻠَﻰ اﻟِﻤْﻨَﺒِﺮ ﻗَﺎَل ‪َ :‬وﻗََﻊ‬
‫ﺴﻼَُم َ‬ ‫ﻋﻠَْﯿِﮫ اﻟ ﱠ‬‫ﺳﻰ َ‬ ‫ﻋْﻦ ُﻣﻮ َ‬ ‫ﺳﻮَل ﷲِ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ َﯾْﺤِﻜﻲ َ‬ ‫ﺖ َر ُ‬ ‫ﺳِﻤْﻌ ُ‬ ‫ُھَﺮْﯾَﺮةَ ﻗَﺎَل ‪َ :‬‬
‫? ُ ِإﻟَْﯿِﮫ َﻣﻠًَﻜﺎ ﻓَﺄ َﱠرﻗَﮫُ ﺛ َﻼَﺛ ًﺎ‪ ،‬ﺛ ُﱠﻢ أ َْﻋ َ‬
‫ﻄﺎُه َﻗﺎُروَرﺗَْﯿِﻦ ﻓِﻲ ُﻛِّﻞ َﯾٍﺪ ﻗَﺎُروَرةٌ ‪،‬‬ ‫ﺳَﻞ ا ﱠ‬
‫ْ َ‬‫ر‬ ‫َ‬ ‫ﺄ‬‫َ‬ ‫ﻓ‬ ‫؟‬ ‫ﱠ‬
‫ﻞ‬ ‫ﺟ‬ ‫و‬
‫َ َ‬ ‫ﱠ‬
‫ﺰ‬ ‫ﻋ‬
‫َ‬ ‫?‬ ‫ا‬ ‫م‬ ‫ﺎ‬‫َ‬
‫ﺴِﮫ ‪َ :‬ھْﻞ َ ُ ُ‬
‫ﱠ‬ ‫ﻨ‬ ‫ﯾ‬ ‫ﻓِﻲ ﻧَْﻔ ِ‬
‫ﺲ ِإْﺣﺪَاُھَﻤﺎ اﻷ ُْﺧَﺮى َﺣﺘ ﱠﻰ َﻧﺎَم َﻧْﻮَﻣﺔً‬ ‫َ‬ ‫َ‬
‫ﺳﺘ َْﯿَﻘﻆ ﻓَﯿْﺤِﺒ ُ‬ ‫ُ‬ ‫ْ‬
‫َوأََﻣَﺮُه أْن َﯾْﺤﺘَِﻔﻆ ِﺑَﮭﺎ ﻗﺎل ‪ :‬ﻓﺠﻌﻞ َﯾَﻨﺎُم َوﺗََﻜﺎدُ َﯾﺪَاهُ ﺗ َﻠﺘَِﻘَﯿﺎِن‪ ،‬ﺛﱠﻢ ا ْ‬
‫َ‬ ‫َ‬
‫‪8‬‬
‫ت اْﻟَﻘﺎُروَرﺗ َﺎِن‪) .‬اﺧﺮﺟﮫ اﺑﻮ ﯾﻌﻠﻰ(‬ ‫ﺴَﺮ ِ‬ ‫ﺻَﻄَﻔَﻘْﺖ َﯾﺪَاهُ َﻓﺎْﻧَﻜ َ‬ ‫َﻓﺎ ْ‬
‫‪c. Hadith cited by Abu Hurayrah which was takhrij by al-Bayhaqy:‬‬
‫ق ‪َ ،‬ﺣﺪﱠﺛ َﻨَﺎ ﯾَْﺤَﯿﻰ ْﺑُﻦ َﻣِﻌﯿٍﻦ ‪َ,‬ﺣﺪﱠﺛَﻨﺎَ‬ ‫ﺳَﺤﺎ َ‬‫ﻆ ‪َ ،‬ﺣﺪﱠﺛَﻨَﺎ أَﺑُﻮ اْﻟَﻌﱠﺒﺎِس ‪َ ،‬ﺣﺪﱠﺛََﻨﺎ ُﻣَﺤﱠﻤﺪ ُ ْﺑُﻦ ِإ ْ‬ ‫ﻋْﺒِﺪ ﷲِ اْﻟَﺤﺎﻓِ ُ‬ ‫َوأَْﺧَﺒَﺮﻧَﺎ أَﺑُﻮ َ‬
‫ﻋْﻦ أَِﺑﻲ ُھَﺮْﯾَﺮةَ‪َ ،‬ﻗﺎَل ‪:‬‬‫ﻋْﻦ ِﻋْﻜِﺮَﻣَﺔ ‪َ ،‬‬ ‫ﺷْﺒٍﻞ ‪َ ،‬ﻗﺎَل ‪ :‬أ َْﺧَﺒَﺮِﻧﻲ اْﻟَﺤَﻜُﻢ ْﺑُﻦ أََﺑﺎَن ‪َ ،‬‬ ‫ُ‬
‫ﻋْﻦ أَﻣﱠﯿَﺔ ْﺑِﻦ ِ‬ ‫ﻒ‪َ ،‬‬ ‫ﺳ َ‬ ‫ﺸﺎُم ْﺑُﻦ ُﯾﻮ ُ‬‫ِھ َ‬
‫َ‬
‫ﻋﻠْﯿِﮫ‬ ‫ﺳﻰ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻋﻠﻰ اﻟِﻤﻨَﺒِﺮ ﻗﺎَل ‪َ :‬وﻗَﻊ ﻓِﻲ ﻧﻔِﺲ ُﻣﻮ َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ﺳﻰ َ‬ ‫ﻋﻦ ُﻣﻮ َ‬ ‫ْ‬ ‫ﱠ‬
‫ﺳﻠَﻢ َﯾْﺤِﻜﻲ َ‬‫ﻋﻠْﯿِﮫ َو َ‬‫َ‬ ‫?ُ َ‬‫ﺻﻠﻰ ا ﱠ‬ ‫ﱠ‬ ‫ﺳﻮَل ﷲ ِ َ‬ ‫ﺖ َر ُ‬‫ﺳِﻤْﻌ ُ‬‫َ‬
‫ﻋﱠﺰ َوَﺟﱠﻞ ِإﻟَْﯿِﮫ َﻣﻠًَﻜﺎ ‪ ،‬ﻓَﺄ َﱠرﻗَﮫُ ﺛ َﻼﺛًﺎ ‪ ،‬ﺛ ُﱠﻢ أ َْﻋَﻄﺎهُ ﻗَﺎُروَرﺗَْﯿِﻦ ِﻓﻲ ُﻛِّﻞ َﯾٍﺪ‬
‫?ُ َ‬ ‫ﺚا ﱠ‬ ‫?ُ ﺗََﻌﺎﻟَﻰ ؟ َﻓَﺒَﻌ َ‬ ‫ﺴﻼُم َھْﻞ َﯾَﻨﺎُم ا ﱠ‬ ‫اﻟ ﱠ‬
‫‪5‬‬
‫‪Ibid.‬‬
‫‪6‬‬
‫‪Muhammad b. Jarir al-Tabari, Jami’ al-Bayan fi Tafsir al-Qur'an, Juz. III (Beirut: Dar‬‬
‫‪al-Kutub al-‘Ilmiyah, 1992), 6.‬‬
‫‪7‬‬
‫‪Abu Muhammad 'Abd al-Rahman b. Abu Hashim Muhammad b. Idris al-Mundzir al-‬‬
‫‪Tamimi al-Hanzali , Tafsir al-Qur'an al-Azim, Juz. 10 (Sudan: Maktabat al-Asriyah, t.th.), 3186.‬‬
‫‪8‬‬
‫‪Abu Ya’la, Musnad Abu Ya’la, tahqiq Husayn Salim Asad. Juz 12 (Damaskus: Dar al-‬‬
‫‪Ma’mun li al-Turath, 1984), 21.‬‬
‫_________________________‬
‫‪©2016 RS Publication, rspublicationhouse@gmail.com‬‬ ‫‪Page 138‬‬
_________________________
‫ﻋِﻦ اﻷ ُْﺧَﺮى‬ َ ‫ﻆ ﻓَﯿَُﻨِّﺤﻲ ِإْﺣﺪَاُھَﻤﺎ‬ ْ ‫ ﺛ ُﱠﻢ َﯾ‬، ‫ ﻓََﺠَﻌَﻞ َﯾﻨَﺎُم َوﺗََﻜﺎدُ َﯾﺪَاُه أَْن ﺗ َْﻠﺘَِﻘَﯿﺎ‬، ‫ َوأََﻣَﺮُه أَْن َﯾْﺤﺘَِﻔَﻆ ِﺑِﮭَﻤﺎ‬، ٌ‫ﻗَﺎُروَرة‬
ُ ‫ﺴﺘَْﯿِﻘ‬
‫ت اﻟﻘَﺎُروَرﺗَﺎِن )اﺧﺮﺟﮫ‬ ْ َ ْ
ِ ‫ﺻَﻄﻔَﻘَْﺖ َﯾﺪَاهُ َواﻧَﻜَﻔﺄ‬ ْ ‫ ﻓَﺎ‬: ‫ﺴَﺮﺗ َﺎ َوﻗَﺎَل اْﻟَﻌَﺰاﺋِِﻤﱡﻲ‬ َ ‫ﺻَﻄﱠﻜْﺖ َﯾﺪَاهُ ﻓَﺎْﻧَﻜ‬ ْ ‫ ﻓَﺎ‬، ‫َﺣﺘﱠﻰ ﻧَﺎَم َﻧْﻮَﻣًﺔ‬
9
(‫اﻟﺒﯿﮭﻘﻲ‬
The Hadith shawahid :
a. Hadith cited by Ibn Abbas, which was takhrij by al-Bayhaqy :
ُ‫ق ْﺑﻦ‬ ُ ‫ﺳَﺤﺎ‬ ْ ‫ َﺣﺪﱠﺛَﻨَﺎ ِإ‬، َ‫ﻋْﺒﺪُ ﷲِ ْﺑُﻦ ُﻣَﺤﱠﻤِﺪ ْﺑِﻦ َﻧﺎِﺟَﯿﺔ‬ َ ‫ َﺣﺪﱠﺛَﻨَﺎ‬، َ‫ﺸُﺮ ْﺑُﻦ أ َْﺣَﻤﺪ‬ ْ ِ‫ أ َْﺧﺒََﺮﻧَﺎ ﺑ‬، ‫َوأ َْﺧَﺒَﺮﻧَﺎ أ َﺑُﻮ َﺟْﻌﻔٍَﺮ اْﻟَﻌَﺰاﺋِِﻤﱡﻲ‬
‫ﻋِﻦ‬ َ ‫ﻋْﻦ ِﻋْﻜِﺮَﻣَﺔ‬ َ ، ‫ أَْﺧَﺒَﺮِﻧﻲ اْﻟَﺤَﻜُﻢ ْﺑُﻦ أ ََﺑﺎَن‬: ‫ ﻗَﺎَل‬، ‫ﺷْﺒٍﻞ‬ ُ
ِ ‫ﻋْﻦ أَﻣﱠﯿَﺔ ْﺑِﻦ‬ َ ،‫ﻒ‬ َ ‫ﺳ‬ُ ‫ﺸﺎُم ْﺑُﻦ ﯾُﻮ‬ َ ‫ َﺣﺪﱠﺛََﻨﺎ ِھ‬، ‫ﺳَﺮاِﺋﯿَﻞ‬ْ ‫أَِﺑﻲ ِإ‬
ْ ْ
‫ﻋﻠﻰ اﻟِﻤﻨَﺒِﺮ‬ َ َ ‫ﺳﻰ‬ َ ‫ﻋﻦ ُﻣﻮ‬ ْ َ ‫ﺳﻠَﻢ َﯾْﺤِﻜﻲ‬ ‫ﱠ‬ َ ‫ﻋﻠْﯿِﮫ َو‬َ َ ُ? ‫ﺻﻠﻰ ا ﱠ‬‫ﱠ‬ َ ِ‫ﺳﻮَل ﷲ‬ ُ ‫ﺖ َر‬ ُ ‫ﺳِﻤْﻌ‬ َ
َ : ‫ ﻗﺎَل‬، ‫ﻋﻨُﮭَﻤﺎ‬ ْ َ ُ?‫ﻋﺒﱠﺎٍس َرِﺿَﻲ ا ﱠ‬ َ ‫اْﺑِﻦ‬
‫ ﺛ ُﱠﻢ‬، ‫ ﻓَﺄ َﱠرﻗَﮫُ ﺛَﻼﺛًﺎ‬، ‫ﻋﱠﺰ َوَﺟﱠﻞ ِإﻟَْﯿِﮫ َﻣﻠًَﻜﺎ‬ َ ُ? ‫ﺚا ﱠ‬ َ ‫?ُ ﺗََﻌﺎﻟَﻰ ؟ ﻓََﺒَﻌ‬ ‫ﺴﻼُم َھْﻞ َﯾَﻨﺎُم ا ﱠ‬ ‫ﻋﻠَْﯿِﮫ اﻟ ﱠ‬
َ ‫ﺳﻰ‬ َ ‫ َوَﻗَﻊ ِﻓﻲ َﻧْﻔِﺲ ُﻣﻮ‬: ‫َﻗﺎَل‬
‫ﺴﺘ َْﯿِﻘُﻆ‬ ْ ‫ ﺛ ُﱠﻢ َﯾ‬، ‫ ﻓََﺠَﻌَﻞ َﯾﻨَﺎُم َوﺗََﻜﺎدُ َﯾﺪَاهُ أ َْن ﺗَْﻠﺘَِﻘَﯿﺎ‬، ‫ﻆ ِﺑِﮭَﻤﺎ‬ َ ‫ َوأ ََﻣَﺮهُ أ َْن َﯾْﺤﺘَِﻔ‬، ٌ ‫ﻄﺎهُ ﻗَﺎُروَرﺗَْﯿِﻦ ﻓِﻲ ُﻛِّﻞ َﯾٍﺪ ﻗَﺎُروَرة‬ َ ‫أَْﻋ‬
ُ‫ﺻَﻄﻔَﻘَْﺖ َﯾﺪَاه‬ َ ْ
ْ ‫ ﻓﺎ‬: ‫ﺴَﺮﺗَﺎ َوﻗﺎَل اﻟَﻌَﺰاﺋِِﻤﱡﻲ‬َ ْ َ
َ ‫ﻄﱠﻜْﺖ َﯾﺪَاهُ ﻓﺎﻧَﻜ‬ َ ‫ﺻ‬ َ ً
ْ ‫ ﻓﺎ‬، ‫ﻋِﻦ اﻷْﺧَﺮى َﺣﺘﱠﻰ ﻧَﺎَم َﻧْﻮَﻣﺔ‬ ُ َ ‫ﻓَﯿَُﻨِّﺤﻲ ِإْﺣﺪَاُھَﻤﺎ‬
10
(‫ت اْﻟَﻘﺎُروَرﺗ َﺎِن )اﺧﺮﺟﮫ اﻟﺒﯿﮭﻘﻲ‬ ِ َ ‫َواْﻧَﻜﻔَﺄ‬
Partial analysis
Sanad research
The Complete hadith redaction with its sanad:
The Hadith cited by Abu Hurayrah which was takhrij by Muhammad b. Jarir
al-Tabari:
‫ﻋْﻦ أَِﺑﻲ‬ َ ، َ‫ﻋْﻦ ِﻋْﻜِﺮَﻣﺔ‬ َ ، ‫ﻋِﻦ اْﻟَﺤَﻜِﻢ ْﺑِﻦ أ ََﺑﺎَن‬ َ ، ‫ﺷْﺒٍﻞ‬ ِ ‫ﻋْﻦ أ َُﻣﱠﯿﺔَ ْﺑِﻦ‬ َ ،‫ﻒ‬ َ ‫ﺳ‬ ُ ‫ﺸﺎُم ْﺑُﻦ ﯾُﻮ‬َ ‫ َﺣﺪﱠﺛ ََﻨﺎ ِھ‬، ‫ق‬ ُ ‫ﺳَﺤﺎ‬ ْ ‫َﺣﺪﱠﺛ َﻨَﺎ ِإ‬
َ‫ َوﻗَﻊ‬: ‫ﻋﻠَﻰ اْﻟِﻤْﻨَﺒِﺮ ﻗَﺎَل‬
َ ‫ﺴﻼَُم‬ ‫ﻋﻠَْﯿِﮫ اﻟ ﱠ‬َ ‫ﺳﻰ‬ َ ‫ﻋْﻦ ُﻣﻮ‬ َ ‫ﺳﻮَل ﷲِ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ َﯾْﺤِﻜﻲ‬ ُ ‫ﺖ َر‬ُ ‫ﺳِﻤْﻌ‬ َ : ‫ُھَﺮْﯾَﺮةَ ﻗَﺎَل‬
ٌ‫ﻄﺎهُ َﻗﺎُروَرﺗ َْﯿِﻦ ﻓِﻲ ُﻛِّﻞ َﯾٍﺪ ﻗَﺎُروَرة‬َ ‫ﻋ‬ ْ َ‫ ﺛ ُﱠﻢ أ‬، ‫? ُ ِإﻟَْﯿِﮫ َﻣﻠًَﻜﺎ ﻓَﺄ َﱠرﻗَﮫُ ﺛ َﻼَﺛ ًﺎ‬ َ ‫ﻋﱠﺰ َوَﺟﱠﻞ ؟ ﻓَﺄ َْر‬
‫ﺳَﻞ ا ﱠ‬ َ ُ?‫ َھْﻞ ﯾَﻨَﺎُم ا ﱠ‬: ‫ﺴِﮫ‬ ِ ‫ﻓِﻲ ﻧَْﻔ‬
ST
ْ ُ
‫ﻋﻠَﻰ اﻷﺧَﺮى َﺣﺘ ﱠﻰ‬ َ ‫ﺲ ِإْﺣﺪَاُھَﻤﺎ‬ َ ُ
ُ ‫ﺴﺘَْﯿِﻘﻆ ﻓَﯿْﺤِﺒ‬ ُ ْ
ْ ‫ ﺛﱠﻢ َﯾ‬، ‫ َﯾَﻜﺎدُ َﯾَﻨﺎُم َوﺗََﻜﺎدُ َﯾﺪَاهُ ﺗَﻠﺘ َِﻘَﯿﺎِن‬: ‫ ﻗﺎَل‬، ‫ َوأََﻣَﺮُه أْن َﯾْﺤﺘ َِﻔﻆ ِﺑَﮭﺎ‬،
َ َ َ
‫ﻋﱠﺰ َوَﺟﱠﻞ ﻟَْﻮ َﻛﺎَن َﯾَﻨﺎُم َﻟْﻢ‬َ َ? ‫?ُ ﻟَﮫُ َﻣﺜ َﻼً أ َﱠن ا ﱠ‬ ‫ﺿَﺮَب ا ﱠ‬ َ : ‫ت اْﻟﻘَﺎُروَرﺗَﺎِن ﻗَﺎَل‬ َ ‫ﻄَﻔﻘَْﺖ َﯾﺪَاهُ ﻓَﺎْﻧَﻜ‬
ِ ‫ﺴَﺮ‬ ْ ‫َﻧﺎَم َﻧْﻮَﻣﺔً ﻓَﺎ‬
َ ‫ﺻ‬
11
(‫ )رواه اﻟﻄﺒﺮي‬.‫ض‬ ُ ‫ﺴَﻤﺎُء َواﻷَْر‬ ‫ﺴِﻚ اﻟ ﱠ‬ ِ ‫ﺴﺘ َْﻤ‬ْ َ‫ﺗ‬
IJ
Ishaq told the story to us, Hisham b. Yusuf told the story to us, from
Umayyah b. Shibl, from al-Hakam b. Aban, from ‘Ikrimah, from Abu Hurayrah
said, I heard that The Prophet Rasul Allah p.b.u.h. told on the Prophet Moses a.s.
in his pulpit, Rasul Allah p.b.u.h. said, ”There was a thought in the heart of the
prophet Moses a.s. whether Allah s.w.t.. slept?, so then Allah s..w.t. delegated the
angle to give three containers. The angle gave two containers to the prophet
Moses a.s., each of his hand got one container. The prophet Moses a.s. was
instructed to keep two of the containers. Rasul Allah p.b.u.h. said: the prophet
Moses a.s. almost get asleep until both of his hands were gathered, then he woke
up and hold tightly both containers so that they would not be bumped into each
other, so finally he was really asleep and broke two of the containers. Rasul
Allah p.b.u.h. said: Allah s.w.t.. has gave such kind a parable (read: by the event)
that as if Allah s.w.t.. was asleep so what happened to those containers would also
happen to the earth and sky.
9
Ahmad b. Husayn b. 'Ali b. 'Abd Allah b. Musa Abu# Bakar al-Naysabur al-Bayhaqy ,
al-Asma’ wa al-Sifat, Juz. I (Jaddah: Maktabat al-Su’udy, t.th.), 132.
10
Ibid.
11
Muhammad b. Jarir al-Tabari, Jami’ al-Bayan fi Tafsir al-Qur'an, Juz. III (Beirut:
Da#r al-Kutub al-‘Ilmiyah, 1992), 6.
_________________________
_________________________
The Chart sanad of hadith.
Rasu#lulla#h S.A.W
(w. 13 H.)
Abu#Hurayrah
(w. 58 H.)
‘Ikrimah
(w. 115 H.)
al-H{akam b. Aba#n
(w. 154 H.)
Umayyah b. Shibl
(w. - H.)
Hisha#m b. Yu#suf
ST
(w. 197 H.)
Isha#q b. Abi#Isra#i#l
(w. 245 H.)
IJ
Muh}ammad b. Jari#r al-T{abari#

(w. 58 H.)
Biography of the narrators in sanad

In the above sanad hadith, there are 6 (six) narrators, namely :
1). Ishaq b. Abi Israil , 2). Hisham b. Yusuf 3). Umayyah b. Shibl 4). al-Hakam
b. Aban. 5). ‘Ikrimah 6). Abu Hurayrah.
1) Ishaq b. Abi Israil

a) His complete name:
Abu Ya’qub Ishaq b. Abi Israil Ibrahim b. Kamajra al-Maruzi.12
b) His teachers:
Hammad b. Zayd, Hisham b. Yusuf al-San’ani, Ibn ‘Uyaynah, Ibn Abi al-
Zinad, 'Abd al-Wahid b. Ziyad, Muhammad b. Munib al-‘Adani.13
12
Shams al-Din Abu 'Abd Allah Muhammad b. Ahmad b. ‘Uthman b. Qaymaz al-
Dzahabi, Sayr al-A’lam al-Nubala’, Muhaqqiq Shu’aib al-Arnaut and friends, Juz. XI (t.tp:
Muassat al-Risa#lah, 1985), 476.
_________________________
_________________________
c) His students:
al-Bukhari , Baqiyy b. Makhlad, Abu Dawud, al-Nasai, Abu Bakar al-Maruzi,
Harun al-Hammal, al-Hasan b. Sufyan, Abu Ya’la, 'Abd Allah b. Ahmad, Ya’qub
b. Shaybah, Abu al-‘Abbas al-Siraj, al-Baghawi,14 Muhammad b. Jarir al-
Tabari15 And many more.16
2) Hisham b. Yusuf
Hisham b. Yusuf Abu 'Abd al-Rahman.17
b) His teachers:
Among others are Ma’mar, Ibn Juraih, al-Qasim b. Fayyad, al-Thawri, 'Abd
Allah b. Bahir b. Raisan,18 Ibrahim b. ‘Umar b. Kaysan, Umayyah b. Shibl,
Bakkar b. 'Abd Allah b. Wahab b. Munabbih, Dawud b. Qays, al-San’aniyaini.
‘Aqil b. Ma’qil and many more.19
c) His students:
Among others are Zakariya b. Yahya b. Tamim b. 'Abd al-Rahman al-
San’ani,20 Ishaq b. Abi Israil,21 Ibrahim b. Musa al-Farra’, Yahya b. Ma’in, Ishaq
b. Rahawayh, 'Abd Allah b. Muhammad al-Musnadi, and many more.22
3) Umayyah b. Shibl
ST
Umayyah b. Shibl al-San’ani23
b) His teachers:
al-Hakam b. Aban, Ibn Tawus,24 ‘Uthman b. Yazdawayh, ‘Urwah b.
IJ
Muhammad b. ‘Atiyyah.25
c) His students:
Hisham b. Yusuf, Ibrahim b. Khalid,26 'Abd al-Malik b. 'Abd al-Rahman al-
Dzimari, Muslim b. Ibrahim, 'Abd al-Razaq.27
13
Ahmad b. 'Ali b. Hajar Abu al-Fadl al-‘Asqalani, Tahdzib al-Tahdzib, Juz. I (Beirut:
Dar al-Fikr, 1984), 195.
14
Ibid.
15
al-Dzahabi, Sayr al-A’lam, . . ., Juz. 14, 267.
16
al-Dzahabi, Tadzkirat al-Huffaz, tahqiq Zakariya ‘Umayrat, Juz. II (Beirut: Dar al-
Kutub al-‘Ilmiyah, 1998), 54.
17
al-Dzahabi, Sayr al-A’lam, . . ., Juz. IX, 580.
18
Ibid.
19
20
Ibid.
21
al-‘Asqalani, Tahdzib, . . ., Juz. XI., 51.
22
23
Muhammad b. Hibban b. Ahmad Abu Haim al-Tamimi ,al-Thiqat, tahqiq al-Sayyid
Sharaf al-Din Ahmad, Juz. VIII (Beirut: Dar al-Fikr, 1975 M.), 123.
24
Ibid.
25
al-‘Asqalani, Ta’jil al-Manfa’at bi Zawaid Rijal al-Aimmat al-Arba’ah, tahqiq Ikram
Allah Imdad al-Haqq (Beirut: Dar al-Kitab al-‘Arabi, t.th.), 41.
26
Ibn Hibban, al-Thiqat, . . ., Juz. VIII.,123.
_________________________
_________________________
4) al-Hakam b. Aban
al-Hakam b. Aban Abu ‘Isa al-‘Adani.28
b) His teachers:
‘Ikrimah, Tawus.29 Idris b. Sinan b. Bint Wahab, and others.30
c) His students:
Among others are: Ibn Juraih, Yazi#d b. Abi Hakim, Ma’mar, Ibn
‘Uyainah, Ibn ‘Aliyah, al-Mu’tamir, Ibrahim b. al-Hakam b. Aban.31
Umayyah b. Shibl, Sufyan b. ‘Uyaynah, Hafs b. ‘Umar al-‘Adani, Ibrahim b.
A’yan. 'Abd al-Malik b. 'Abd al-‘Aziz b. Juraih, ‘Imran b. ‘Ubayd.32
5) ‘Ikrimah
a). His complete name:
‘Ikrimah al-Hashimi Abu 'Abd Allah al-Madani maula Ibn Abbas. 33
b). His teachers:
Among others are: adalah Jabir b. 'Abd Allah, al-Hajjaj b. ‘Amr b. Ghaziyah
al-Ansari, al-Hasan b. 'Ali b. Abi Talib, Safwan b. Umayyah, 'Abd Allah b.
Abbas, Abu Hurayrah, 'Abd Allah b. ‘Umar b. al-Khattab, 'Abd Allah b. ‘Amr
b. al-‘As.34
ST
c). His students:
al-Husayn b. Waqid al-Maruzi, al-Hakam b. Aban al-‘Adani, al-Hakam b.
‘Utaybah, Khalid b. Abi ‘Imran, Khasif b. 'Abd al-Rahman al-Jazari, al-Zubayr b.
al-Khurayt, Sufyan b. Ziyad, Salam b. Abi ‘Amrah al-Khurasani, Samak b. Harb,
IJ
Sulayman al-A’mash. Abu ‘Amir Salih b. Rustum al-Kharraz.35
6) Abu Hurayrah.
Abu Hurayrah al-Dawsi al-Yamani, companions of the Prophet p.b.u.h.36
b). His teachers:
27
'Abd al-Rahman b. Abi Hatim Muhammad b. Idris b. al-Mundzir al-Tamimi al-
Hanzali ,al-Jarh wa al-Ta’dil, Juz. II (Beirut: Dar Ihya’ al-Turath al-‘Arabi, 1952 M.), 302.
28
Muhammad b. Isma’il al-Bukhari, al-Tarikh al-Kabir, Muhaqqiq al-Sayyid Hashim
al-Nadwi, Juz. II (CD: Maktabat al-Shamilah, t.th.), 336.
29
Ibid.
30
al-‘Asqalani, Tahdzib, . . ., Juz. II., 364.
31
Ibn Abi Hatim, al-Jarh, . . ., Juz. III, 113.
32
al-Mizi, Tahdzib, . . ., Juz. VII., 86-87.
33
Ibid. Juz. XX, 265.
34
Ibid.
35
Ibid.
36
Ibid. Juz. 34, 366.
_________________________
_________________________
The teachers, among others are as the following: Prophet Muhammad p.b.u.h.,
Ubay Ibn Ka’ab, Usamah Ibn Zayd Ibn Harithah, Basrah al-Ghiffari, ‘Umar Ibn
al-Khattab, al-Fadl Ibn al-‘Abbas, Ka’ab al-Akhbar, Abi Bakr al-Siddiq, ‘Aisah.37
c). His students:

Among others the following are the students:
Ibrahim Ibn Isma’il, Ibrahim Ibn ‘Abd Allah Ibn Hunayn, Ibrahim Ibn’Abd Allah
Ibn Qariz, Ishaq Ibn ‘Abd Allah, al-Aswad Ibn Hilal al-Muharibi, al-Aghr Ibn
Salik, al-Aghr Abu Muslim, Anas Ibn Hakim al-Dabbi, Anas Ibn Malik, Aws Ibn
Khalid, Bisr Ibn Sa’id, Bashir Ibn Nahyak, Bashir Ibn Ka’ab al-‘Adwi, Ba’jah
Ibn ‘Abd Allah Ibn Badr al-Juhhani, Bukayr Ibn Fayruz al-Rahawi, Thabit Ibn
‘Iyad al-Ahnaf, Thabit Ibn Qays al-Zuraqi, Thawr Ibn ‘Afir al-Sadusi, Jabir Ibn
‘Abd Allah, Jabr Ibn ‘Ubaydah al-Sha’ir , Ja’far Ibn ‘Iyad, Jamhani, al-Jalas, al-
Harith Ibn Makhlad al-Zuraqi, Harith Ibn Qabisah, Harith al-Adwi, al-Hasan al-
Basri, Husayni Ibn al-Lajalaj, Husayni Ibn Mus‘ab, Hafs Ibn ‘Asim Ibn ‘Umar
Ibn al-Khattab, Hafs Ibn ‘Ubayd Allah Ibn Anas Ibn Malik, al-Hakam Ibn Mina’,
Abu Tahya Hakim Ibn Sa’ad al-Kufi, Humayd Ibn ‘Abd al-Rahman Ibn ‘Awf,
Humayd Ibn ‘Abd al-Rahman al-Humayri, Humayd Ibn Malik Ibn Khathim,
Khantalah Ibn ‘Ali al-Aslami, Hayyan Ibn Bastam al-Hadhali, Khalid Ibn ‘Abd
Allah Ibn Husayn al-Dimasqi, Abu Hassn Khalid Ibn Ghalaq, Khubab al-Madani,
Khalas al-Hijri, Khaythamah Ibn ‘Abd al-Rahman Ibn Abi Sibrah al-Kufi, Dhahil
Ibn ‘Awf Ibn Shamakh al-Tahawi, Rabi’ah al-Jarshi, Rumayh al-Judhami, Zararah
ST
Ibn Awfa, Zafr Ibn Sa’sa’ah Ibn Malik, Zayyad Ibn Thuwayb, Abu Qays Zayyad
Ibn Rabah al-Qaysi, Zayyad Ibn Qays al-Madani, Zayyad al-Tani, Zayd Ibn
Aslam, Zayd Ibn Abi ‘Itab, Salim Ibn Abi al-Ja’ad, Salim Ibn ‘Abd Allah Ibn
‘Umar, Salim Abu al-Ghayth, Sahim, Sa’ad Ibn Hisham Ibn Hisham Ibn ‘Amir
al-Ansari, Sa’id Ibn al-Harith al-Ansari, Sa’id Ibn Abi al-Hasan al-Basri, Sa’id
IJ
Ibn Hayyan, Sa’id Ibn Abi Sa’id al-Maqbari, Sa’id Ibn Sam’an al-Madani, Sa’id
Ibn ‘Amr Ibn Sa’’id Ibn al-‘As al-Qurashi al-Umawi, Sa’id Ibn Marjanah, Shadad
Abu ‘Ammar al-Dimasqi, Shurayh Ibn Hani’ al-Harithi, Shafi Ibn Mani’ al-
Asbahi al-Misri, Abu Wail Shaqiq Ibn Salmah, Shahr Ibn Hawshab, Salih Ibn
Dirham al-Bhili, Salih Ibn Abi Salih, Salih Ibn Nabhan, Sa’sa’ah, Suhayb al-
‘Atwari, al-Dahhak Ibn ‘Abd al-Rahman Ibn ‘Arzab, Damdam Ibn Jaws al-Hafani
al-Yamani, Tariq Ibn Makhashin, Tawus Ibn Kaysan, ‘Amir Ibn Sa’ad Ibn Abi
Waqqas, ‘Amir Ibn Sa’ad al-Bajali, ‘Amir Ibn Sharahil al-Sha’bi, ‘Ibad Ibn Abi
Sa’id al-Maqbari, ‘Abbas al-Jishmi, ‘Abd Allah Ibn Tha’labah Ibn Sa’ir al-‘Uzri,
Abu al-Walid ‘Abd Allah Ibn al-Harith al-Basri, Nasib Ibn Sirin, ‘Abd Allah Ibn
Rafi’, Abu Salmah ‘Abd Allah Ibn Rafi’ al-Hadrami al-Misri, ‘Abd Allah Ibn
Rabah al-Ansari,’Abd Allah Ibn Sa’ad, ‘Abd Allah Ibn Abi Sulayman, ‘Abd
Allah Ibn Shaqiq, ‘Abd Allah Ibn Damrah al-Saluli, ‘Abd Allah Ibn ‘Abbas, ‘Abd
Allah Ibn ‘Umar Ibn al-Khattab, ‘Abd Allah Ibn’Abd al-Rahman Ibn al-Ha#rith
Ibn Sa’ad Ibn Abi Dhubab al-Dawsi, ‘Abd Allah Ibn ‘Utbah Ibn Mas’ud, ‘Abd
Allah Ibn ‘Amr Ibn ‘Abd al-Qari’, ‘Abd Allah Ibn Faruh, ‘Abd Alla,h Ibn Yamin
al-Tanifi, ‘Abd al-Hamid Ibn Salim, ‘Abd al-Rahman Ibn Adam, ‘Abd al-Rahman
Ibn Adhinah, ‘Abd al-Rahman Ibn al-Harith Ibn Hisham,’Abd al-Rahman Ibn
Hajirah al-Khawlani al-Misri, ‘Abd al-Rahman Ibn Abi Hadrad al-Aslami, ‘Abd
37
Ibid. Juz. 34, 367.
_________________________
_________________________
al-Rahman Ibn Khalid Ibn Maysarah Grandpa Asbath Ibn Muhammad al-
Qurashi, ‘Abd al-Rahman Ibn Sa’ad,’Abd al-Rahman Ibn Sa’ad al-Maq’ad, ‘Abd
al-Rahman Ibn al-Samit, ‘Abd al-Rahman Ibn ‘Abd Allah Ibn Ka’ab Ibn Malik,
‘Abd al-Rahman Ibn Abi ‘Amrah al-Ansari, ‘Abd al-Rahman Ibn Ghanam al-
Ash’ari, ‘Abd al-Rahman Ibn Abi Karimah, ‘Abd al-Rahman Ibn Mahran, ‘Abd
al-Rahman Ibn Abi Ni’am al-Bajali, ‘Abd al-Rahman Ibn Hurmuz al-A’raj, ‘Abd
al-Rahman Ibn Ya’qu#b, ‘Abd al-Aziz Ibn Marwan Ibn al-Hakam, ‘Abd al-Malik
Ibn Abi Bakr Ibn ‘Abd al-Rahman Ibn al-Harith Ibn Hisham, ‘Abd al-Malik Ibn
Yasa#r,’Ubayd Allah Ibn Abi Rafi’, ‘Ubayd Allah Ibn ‘Abd Allah Ibn ‘Utbah Ibn
Mas’ud, Abu Yahya ‘Ubayd Allah Ibn ‘Abd Allah Ibn Mawhib al-Taymi,’Ubayd
Ibn Hunayn, ‘Ubayd Ibn Salman al-Tabikhi, ‘Ubayd Ibn Abi ‘Ubayd,’Ubayd Ibn
‘Umayr al-Laythi,’Ubaydah Ibn Sufyan al-Khadrami, ‘Uthma#n Ibn Abi Sawdah
al-Shami,’Uthman Ibn Shimas,’Utman Ibn ‘Abd Allah Ibn Mawhib al-Taymi,
‘Ajalan, ‘Iraq Ibn Malik, ‘Urwah Ibn al-Zubayr, Ghazarah Ibn Tamim,, ‘Ata’ Ibn
Abi Rabah, ‘Ata’ Ibn Abi, ‘Alqamah Ibn al-Harith Ibn Nawfal,’Ata’ Ibn Abi
Muslim al-Khurasani, ‘Ata’ Ibn Mina’, ‘Ata’ Ibn Yazid al-Laythi, ‘Ata’ Ibn
Yasar, ‘Ata’ al-Zayyat, ‘Ikrimah maula b. Abbas, ‘Ikrimah Ibn Khalid al-
Makhzumi and there are still many companions and other tabi’in .38
1. Testing on the narrators’ thiqah or believe :

The first step to conduct a research on sanad is by conducting the test on
fairness and dhabit done by the narrators (the narrators’ thiqah). This step is
ST
conducted to meet the realization – or not the requirements of ‘adl and dhabit by
the narrators. For this purpose, it is necessary for data about : al-jarh wa al-ta’di
by the narrators in the sanad hadith studied.
In its empirical level, the test on narrators thiqah is conducted by way of
exploring the biography of each narrator in the sanad found in the biography
IJ
books of the narrators;; this is done to know how the comments or opinions given
by the al-jarh wa al-ta’dil scholars concerning the their ’adl as well as dhabit.39
In the narrators’ biography books, it is commonly mentioned the name of the
narrator himself completely, the names of their teachers, the names of their
students as well as the scholars’ opinions on the narrators’ quality, also it is
sometimes mentioned on the year of their death.
The data presentation on al-jarh wa al-ta’dil of the narrators in sanad hadith
studied and the analysis can be mentioned as the following:
a. Ishaq b. Abi Israil
1) In the book with title of: Ta’rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-
Tadlis, p. 43 was written by Ibn Hajar al-‘Asqalani, said that; tadlis second
level.40
2) In the book with title of: Tadzkirat al-Huffaz, Juz. I p. 215 was written by al-
Dzahabi, said that; wathaqah ghayr wahid.41
3) In the book with title of: Tahdzib al-Kamal ma’a Hawashih, Juz. II p. 398 was
written by al-Mizi, Yahya b. Ma’in said that; thiqah.42
38
Ibid. Juz. 34, 371.
39
Mahmud Tahhan, Taysir Mustalah al-Hadith, (t.tp, Dar al-Fikr, t.th.), 218.
40
al-‘Asqalani, Ta’rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis (Yordan:
Maktabat al-Manar, t.th.), 34.
41
al-Dzahabi, Tadzkirat, . . ., Jilid. I., 54.
_________________________
_________________________
From the above description, it can be drawn a conclusion that Ishaq b. Abi Israil is
the narrator with thiqat mudallis.
b. Hisham b. Yusuf
1) In the book with title of: Tahdzib al-Tahdzib, Juz. 11 p.51 was written by Ibn
Hajar al-‘Asqalani, Abu Hatim said that; thiqat mutqin.43
2) In the book with title of: Tadzkirat al-Huffaz, Juz. I p. 253 was written by al-
Dzahabi, said that; al-hujjat al-mutqin.44
3) In the book with title of: Tahdzib al-Kamal ma’a Hawashih, Juz. 30 p. 268
was written by al-Mizi, al-‘Ijli said that; thiqah.45
From the above description, it can be drawn a conclusion that Hisham b. Yusuf is
the narrator with thiqat mutqin.
c. Umayyah b. Shibl
1) In the book with title of: Ta’jil al-Manfa’at bi Zawaid Rijal al-Aimmat al-
Arba’ah, p. 41 was written by Ibn Hajar al-‘Asqalani, Ibn al-Madini said that;
ma bi hadithih ba’th.46
2) In the book with title of: al-Thiqat, Juz. VIII p. 123 was written by Ibn
Hibban, he also mentioned in his works as a series of thiqah narrator.47
3) In the book with title of: al-Jarh wa al-Ta’dil, Juz. II p. 302 was written by
Ibn Abi Hatim, Yahya b. Ma’in said that thiqah.48
From the above description, it can be drawn a conclusion that Umayyah b. Shibl is
the thiqah narrator.
d. al-Hakam b. Aban
ST
1) In the book with title of: al-Kashif fi Ma’rifat Man Lah Riwayat fi al-Kutub al-
Sittah, Juz. 343, p. 343 was written by al-Dzahabi, said that; thiqah.49
2) In the book with title of: Tarikh Asma’ al-Thiqat, p. 62 was written by ‘Umar
b. Ahmad Abu Hafs al-Wa’iz, said that thiqah.50
3) In the book with title of: al-Jarh wa al-Ta’dil, Juz. III p. 113 was written by
IJ
Ibn Abi Hatim, Yahya b. Ma’in said that thiqah.51

From the above description, it can be drawn a conclusion that al-Hakam b. Aban
is the thiqah narrator.
e. ‘Ikrimah
1) In the book with title of: Tahdzib al-Kamal ma’a Hawashih, Juz. 20 p. 265
was written by al-Mizi, Jabir Zayd said that; Ikrimah was just like a sea of
knowledge.52
42
al-Mizi, Tahdzib, . . ., Juz. II., 398.
43
al-‘Asqalani, Tahdzib, . . ., Juz. XI., 51.
44
al-Dzahabi, Tadzkirat, . . ., Jilid. I., 253.
45
al-Mizi, Tahdzib, . . ., Juz. XXX., 268.
46
al-‘Asqalani, Ta’jil, . . ., 41.
47
Ibn Hibban, al-Thiqat, . . ., Juz. VIII.,123.
48
Ibn Abi Hatim, al-Jarh, . . ., Juz. II, 302.
49
al-Dzahabi, al-Kashif fi Ma’rifat Man Lah Riwayat fi al-Kutub al-Sittah, Juz. I
(Jaddah: Da#r al-Qiblat li al-Thaqafat al-Islamiyah, t.th.), 343.
50
‘Umar b. Ah}mad Abu Hafs al-Wa’iz, Tarikh Asma’ al-Thiqat (Kuwayt: al-Dar al-
Salafiyah, 1984 H.), 62.
51
Ibn Abi Hatim, al-Jarh}, . . ., Juz. III, 113.
52
al-Mizi, Tahdzib, . . ., Juz. XX., 265.
_________________________
_________________________
2) In the book with title of: al-Ta’dil wa al-Tajrih li Man Kharaja Lah al-
Bukhari fi al-Jami’ al-Sahih}, Juz. III, p. 1023 was written by al-Baji, Yahya
b. Ma’in said that thiqah yuhtajj bi hadithih.53
3) In the book with title of: Tahdzib al-Tahdzib, Juz. 7 p. 236 was written by Ibn
Hajar al-‘Asqalani, Qatadah said that ‘Ikrimah is the most brilliant tabi’in in
the field of interpretation.54
From the above description, it can be drawn a conclusion that ‘Ikrimah is the
thiqah narrator as well as the expert in the field of interpretation.
f. Abu Hurayrah
Abu Hurayrah was one of the prophet p.b.u.h. companions who no need
for unquestioning for his thiqah.
2. Testing the linkage of sanad or the chain of transmission.

The second step is to test the linkage of chain transmission of Hadith.
This step is taken to assess whether the conditions existed-linkage chain of
narrators. At the level of the chain linkage empirical test by analyzing the wording
of transmission used by the narrator in the hadith narrated.
Presentation and analysis of data linkage chain can be described as follows:
a. Al-Tabary said: ‫ﺳَﺤﺎق‬ْ ‫ َﺣﺪﱠﺛ َﻨَﺎ ِإ‬, This editorial by Muhaddithin used in the narration
of the hadith in the form sima ', there was a meeting and reading of the Hadith by
teachers to students. Thus, it means there was a meeting between Al-Tabary with
his teacher, namely: Ishaq, so the sanad is:muttasil.
ST
b. Ishaq said: ‫ﻒ‬ َ ‫ﺳ‬ َ ‫َﺣﺪﱠﺛ ََﻨﺎ ِھ‬. This editorial by Muhaddithn used in the
ُ ‫ﺸﺎُم ْﺑُﻦ ﯾُﻮ‬
narration of the hadith in the form sima ', there was a reading of the Hadith by
teachers to students. Thus, it means there was a meeting between Al-Tabary and
his teacher, namely : Hisham Ibn Yusuf, so the sanad is: mutassil.
IJ
ِ ‫ﻋْﻦ أ َُﻣﯿﱠﺔَ ْﺑِﻦ‬

c. Hisham Ibn Yusuf said:‫ﺷْﺒٍﻞ‬ َ . The narration of Hammad Ibn Zayd is
indeed used the editorial 'an (‫)ﻋﻦ‬, but' there is no indication an'anah shows a
disconnect chain, it can even be stated that the chain is: mutassil, because:
1). Hisham Ibn Yusuf is the trusty narrator or thiqah,
2). He's not a narrator Mudallis,
3). It is possible there is or ever meeting between Hisham Ibn Yusuf and his
teacher, Umayyah Ibn Shibl. In his biography he said, he studied from Hisham
Ibn Yusuf, and from the biography of Umayyah Ibn Shibl, Hisham Ibn Shibl
was mentioned as a student in learning hadith.
d. Umayyah Ibn Shibl said: ‫ﻋِﻦ اْﻟَﺤَﻜِﻢ ْﺑِﻦ أ ََﺑﺎَن‬
َ . The narration of Umayyah Ibn Shibl
is indeed used the editorial 'an (‫)ﻋﻦ‬, but there is no indication of an'anah that
shows a disconnect chain, it can even be stated that the chain is: mutassil,
because:
1). Umayyah Ibn Shibl is the trusty narrator or thiqah,
53
Sulayman b. Khalaf b. Sa’ad Abu al-Walid al-Baji, al-Ta’dil wa al-Tajrih li Man
Kharaja Lah al-Bukhari fi al-Jami’ al-Sahih, tahqiq Abu Lubabah Husayn (Riyad}: Da#r al-Liwa’
li al-Nashr wa al-Tawzi’, 1986 M.), 1023.
54
al-‘Asqalani, Tahdzib, . . ., Juz. VII., 236.
_________________________
_________________________
2). He is not a narrator Mudallis,

3). Umayyah Ibn Shibl may have or had met with his teacher: Al-Hakam Ibn
Aban. In his biography he said, he learned from Al-Hakam Ibn Aban, and the
biography of Al-Hakam Ibn Aban, Umayyah Ibn Shibl mentioned as a student in
learning hadith.
e. Al-Hakam Ibn Aban said: َ‫ﻋْﻦ ِﻋْﻜِﺮَﻣﺔ‬
َ . . The narration of Al-Hakam Ibn Aban
is indeed used the editorial 'an (‫)ﻋﻦ‬, but there is no indication of an'anah that
shows a disconnect chain, it can even be stated that the chain is: mutassil,
because:
1). Al-Hakam Ibn Aban is the trusty narrator or thiqah,
3). Al-Hakam Ibn Aban may have or had met with his teacher: Ikrimah. In his
biography he said, he learned from Ikrimah, and the biography of Ikrimah, Al-
Hakam Ibn Aban mentioned as a student in learning hadith.
f. Ikrimah said: َ َ‫ﻋْﻦ أ َِﺑﻲ ُھَﺮْﯾَﺮة‬
َ . The narration of Ikrimah is indeed used the editorial
'an (‫)ﻋﻦ‬, but there is no indication of an'anah that shows a disconnect chain, it
can even be stated that the chain is: mutassil, because
1). Ikrimah is the trusty narrator or thiqah,
ST
3). Ikrimah may have or had met with his teacher: Abu Hurayrah. In his
biography he said, he learned from Abu Hurayrah, and the biography of Abu
Hurayrah, Ikrimah mentioned as a student in learning hadith.
IJ
3. Testing on its shadh- or not of the matan hadith.

In its empirical level, the test on its shadh – or not of the matan hadith, is
conducted by confirming the text and or meaning of the hadith studied with the
naqli proofs, both as the verses in Holy Qur’an as well as hadith in one theme
with higher sanad quality55.
If presenting hadith with verses of Qur’an or hadith with hadith by higher
quality of sanad, it must be ensured that both hadiths or one of them have or has
no possibilities to be ta’wil or compomised56. If they have no possibility to be
compromised (ta’wil), so it means that among both hadiths, there is no
contradiction. All of which can be applied, because the matan hadith is free from
any elements of shudhudh.
The history takhrij by al-Tabari if it is confirmed with Qur’an, so it can be
stated as the following:
As known by the researcher, the cited by Abu Hurayrah has the meaning which is
not contradicting to any of verses in Qur’an. Even, the history has the similar
meanings to the verses in Qur’an, namely, Chapter . al-Baqarah: verse 255 as the
following:
55
Salah al-Din al-Adlabi, Manhaj Naqd al-Matan ‘Inda Ulama’al-Hadith al-Nabawi,
(Beirut: Dar al-Afaq al-Jadidah, 1983), .239.
56
Ibid.
_________________________
_________________________
‫ض َﻣْﻦ‬ ِ ‫ت َوَﻣﺎ ﻓِﻲ اْﻷ َْر‬ ‫ﺳﻨَﺔٌ َوَﻻ َﻧْﻮٌم ﻟَﮫُ َﻣﺎ ﻓِﻲ اﻟ ﱠ‬
ِ ‫ﺴَﻤﺎَوا‬ ِ ‫?ُ َﻻ ِإَﻟَﮫ ِإﱠﻻ ُھَﻮ اْﻟَﺤﱡﻲ اْﻟَﻘﱡﯿﻮُم َﻻ ﺗ َﺄ ُْﺧﺬُُه‬
‫ا ﱠ‬
‫ﺸْﻲٍء ِﻣْﻦ ِﻋْﻠِﻤِﮫ إِﻻﱠ‬ ُ ْ َ ْ ‫ﱠ‬ ْ
َ ‫ﺸَﻔُﻊ ِﻋﻨﺪَُه إِﻻ ِﺑِﺈذِﻧِﮫ َﯾْﻌﻠَُﻢ َﻣﺎ َﺑْﯿَﻦ أْﯾِﺪﯾِﮭْﻢ َوَﻣﺎ َﺧﻠَﻔُﮭْﻢ َوَﻻ ﯾُِﺤﯿﻄﻮَن ِﺑ‬ ‫ﱠ‬
ْ ‫ذَا اﻟِﺬي َﯾ‬
(???) ‫ﻈُﮭَﻤﺎ َوُھَﻮ اْﻟَﻌِﻠﱡﻲ اْﻟَﻌِﻈﯿُﻢ‬
ُ ‫ض َوَﻻ َﯾﺌ ُﻮدُُه ِﺣْﻔ‬ َ ‫ت َواْﻷ َْر‬ ِ ‫ﺴَﻤﺎَوا‬ ‫ﺳﯿﱡﮫُ اﻟ ﱠ‬
ِ ‫ﺳَﻊ ُﻛْﺮ‬
ِ ‫ﺷﺎَء َو‬ َ ‫ِﺑَﻤﺎ‬
Meaning: “Allah. There is no god but He, the Living, the Self-subsisting,
Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and
on earth. Who is there can intercede in His presence except as He permitteth? He
knoweth what (appeareth to His creatures as) before or after or behind them. Nor
shall they compass aught of His knowledge except as He willeth. His Throne doth
extend over the heavens and the earth, and He feeleth no fatigue in guarding and
preserving them for He is the Most High, the Supreme (in glory).”
If the hadith path by Abu Hurayrah takhrij by al-Tabari is faced to any
ahdith from other paths such as Ibn Abbas as mentioned previously or the
following hadith;
َ َ‫ﻋْﻤِﺮو ْﺑِﻦ ُﻣﱠﺮة‬
‫ﻋْﻦ‬ َ ‫ﻋْﻦ‬ َ ُ‫ﺷْﻌَﺒﺔ‬ ‫َﺣﺪﱠﺛ َﻨَﺎ ُﻣَﺤﱠﻤﺪ ُ ْﺑُﻦ اْﻟُﻤﺜَﻨﱠﻰ َواْﺑُﻦ َﺑ ﱠ‬
ُ ‫ﺸﺎٍر ﻗَﺎﻻَ َﺣﺪﱠﺛ ََﻨﺎ ُﻣَﺤﱠﻤﺪ ُ ْﺑُﻦ َﺟْﻌﻔٍَﺮ ﻗَﺎَل َﺣﺪﱠﺛ َِﻨﻰ‬
َ‫?َ ﻻَ َﯾَﻨﺎُم َوﻻ‬ َ
‫ ِﺑﺄْرَﺑٍﻊ ِإﱠن ا ﱠ‬-‫ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬- ِ? ‫ﺳﻮُل ا ﱠ‬ ُ ‫ﺳﻰ ﻗَﺎَل ﻗﺎَم ﻓِﯿﻨَﺎ َر‬
َ َ ‫ﻋْﻦ أَِﺑﻰ ُﻣﻮ‬ ُ ‫أَِﺑﻰ‬
َ َ‫ﻋَﺒْﯿﺪَة‬
57
.‫ﻋَﻤُﻞ اﻟﻠﱠْﯿِﻞ ِﺑﺎﻟﻨﱠَﮭﺎِر‬
َ ‫ﻋَﻤُﻞ اﻟﻨﱠَﮭﺎِر ِﺑﺎﻟﻠﱠْﯿِﻞ َو‬
َ ‫ﻀﮫُ َوﯾُْﺮﻓَُﻊ ِإﻟَْﯿِﮫ‬
ُ ‫ﻂ َوَﯾْﺨِﻔ‬ ْ ‫َﯾْﻨَﺒِﻐﻰ ﻟَﮫُ أَْن َﯾﻨَﺎَم َﯾْﺮﻓَُﻊ اْﻟِﻘ‬
َ ‫ﺴ‬
Meaning: Muhammad b. Muthanna and Ibn Bashshar told to us, both said,
Muhammad b. Ja’far told to us, he said, Shu’bah tol to me from ‘Amr b. Murrah
from Abu ‘Ubaydah from Abi Musa, he said that: "Rasul Allah stood up
ST
(preached) among us (to remind) about four things: Indeed that Allah has never
slept, and it is not reliable for Him to sleep. He Lifts and lowers the mizan scale,
and human actions in the daylight are lifted for Him at the night, and the human
action in the night are lifted for Him in the daylight". (Hadith.Cited by. Muslim)
So, according to the researcher, there is no conflicting hadith, even the verses and
IJ
hadiths give supports each others, complete each others and perfect the meanings.
From the data presentation and analysis above, it can be drawn a conclusion
that the matan hadith from the path by Abu Hurayrah takhrij by al-Tabari above
is free from any shudhudh.
4. Testing on mu’allal (defect) – or not of the matan hadith.

In its empirical level, the test on mu’allal ( defect) – or not the matan hadith,
is done by way of confirming the hadith studied with the aqli argument, whether
it does conflict or not? If it conflicts with the thought, so it matan hadith means as
not sahih = true. Also, the other way around, al-Adlabi explained that its scope
includes: contraction wit thought, sense, history and not similar to any prophets
words.58
As known by the researcher, that the meaning of matan hadith cited by Abu
Hurayrah is not conlifcting to any aqli argument, either common sense, senses,
history as well as knowledge. Even, it adds the information of knowledge related
to the faith and belief on The Creator. Thus, it means that the hadith cited by Abu
Hurayrah takhrij by al-Tabari, is freem from any illat.
After it was conducted the analysis on the matan hadith cited by Abi Hurayrah
takhrij by al-Tabari, so, it can be drawn a conclusion as the following:
57
Muslim, Jami’ al-Sahih, Jilid. II (Beirut: Dar al-Jayl, t.th.), 111.
58
Salah al-Din al-Adlabi, Manhaj Naqd al-Matan …….., 242..
_________________________
_________________________
1). The Matan hadith is actually not shadh, because it does not conflict to any
naqli argument, both al-Qur’an hadith with higher quality of sanad.
2). The Matan hadith is not affected by any illat, because it does not conflicts to
any aqli argument, both common senses, senses, history, as well as knowledge.
Thus, it can be drawn a clonclusion that the matan hadith has quality of, sahih al-
matni.
Conclusion of hadith research partially:

After it is presented and analyzed the data related to the thiqah by the
narrators in the sanad hadith studied, and the data connection of the sanad hadith
studied, as well as the matan cited by Abi Hurayrah takhrij by al-Tabari, so it can
be drawn a conclusion as the following
a. All of the narrators in the sanad hadith namely there are 6 narrators, all of
the quality : thiqah except for Ishaq b. Abi Israil who has thiqat mudallis
in the second level.
b. All of the narrators, each of whom meets with the narrator (s) with status
as their teachers, thus the sanad is muttasil.
c. The Matan hadith is actually not shadh, because it does not conflict to
any naqli argument, either the al-Qur’an or any hadith with higher
quality of sanad.
d. The Matan hadith is not affected by any ‘illat, because it does not
conflict to any aqli argument, either common senses, senses, history, as
ST
well as knowledge.
Thus, it can be drawn a conclusion that the hadith cited by Abi Hurayrah takhrij
by al-Tabari , has the quality of hasan lidhatih.
IJ
_________________________
_________________________
Simultaneous analysis
Analysis of the tawabi’

Simultaneous analysis is an analytical process of hadith by tracking and
searching the supporting hadiths either they are in terms of tabi’/mutabi or shahid.
Accordingly, simultaneous analysis requires analysis dealing with: tabi’and
shahid hadiths. The functions of al-tabi’ and al-shahid hadiths are to strengthen
the reviewed hadiths but both types are different. al-Tabi’ is specifically from
transmission in sanad of one prophet’s companion while al-shahid is especially
from more than one sanad59.
Al-tabi’ hadith is to strengthen the weakness of hadith’s quality in terms of its
sanad. Take thubut al-sima’ from al-tabi’ hadith as an example, it can strengthen
the‘an’anah of the transmitters who are mudallis in the mutaba’ hadith.
Transmissions made by thiqah transmitters are able to strengthen mukhtalit or
kathir al-sahwi wa al-khata’ wa al-nisyan transmitters. Connected transmissions
can strengthen the disconnected transmissions. Transmissions from transmitters
whose the tabi’ hadiths are recognizable can strengthen mubham transmitters with
the mutaba’ hadith. In this condition, hadiths with da’if quality may improve to
sahih lighayrihi or hasan lighayrihi according to the level of strength or quality of
its tabi’ in one prophet’s companion60. The details are mentioned as follows:
a. If the mutaba’ hadith is in a da’if quality while the mutabi hadith or the tabi’
from the same companion is in a sahih lidhatih quality, so the mutaba’ quality can
ST
improve to sahih lighayrih.
b. If the quality of mutaba’ hadith is da’if and the quality of the mutabi’ hadith
from the same companion is hasan lidhatih, then the mutaba’ hadith can improve
to hasan lighayrih.
c. If the quality of mutaba’ hadith is hasan lidhatih and the quality of the tabi’
IJ
hadith from the same companion is sahih lidhatih, then the mutaba’ hadith can
improve to sahih lighayrih.
d. If the quality of mutaba’ hadith is hasan lidhatih, and the quality of the mutabi’
hadith from the same companion is in the same quality as the hasan lidhatih, then
the mutaba’ hadith can improve to sahih lighayrih.
e. If the quality of mutaba’ hadith is hasan lidhatih, and the quality of the tabi’
hadith from the same companion is hasan lighayrih, then the quality of the
mutaba’ is still hasan, it cannot improve to be sahih lighayrih.
f. If the quality of mutaba’ hadith is sahih lidhatih and the quality of the mutabi’
hadith from the same companion is sahih lidhatih or sahih lighayrih or hasan
lidhatih or hasan lighayrih or da’if, then the quality of mutaba’ hadith is still
sahih.
g. If the quality of mutaba’ hadith is da’if while the quality of the mutabi’ or tabi’
hadith from the same companion is also da’if, then the quality of mutaba’ hadith
is still da’if, it cannot improve to be hasan lighayrihi. The followings are what
probably intended to explain by Ibn Hazm from his statements: Ibn Hazm states:
59
Nur al-Din ‘Itr, Manhaj al-Naqd Fi ‘Ulum al-Hadith. Juz 1 (Dimisqa Suriyah: Dar al-
Fikr ,1997)., 421
60
Hatim Ibn ‘Azif Ibn Nasir al-Awni , Nadwah ‘Ulum al-Hadith ‘Ulum Wa Afaq.
Juz.11, 15. CD Shoftware Maktabah Samilah, Ishdar al-Thani.
_________________________
_________________________
Although the tracts of da’if hadith may reach thousand, it cannot improve the
quality61.
In accordance to the previous description, it can be concluded that the tabi’or
mutabi’ hadiths can improve the quality of the mutaba’ hadith from the same
companion, in line with the quality of sanad from the tabi’ or mutabi’.
Function of sahih hadith is to strengthen or improve matan of mutaba’ hadith,
either in terms of quantity or quality, from gharib to mashhur, and from da’if to
shahih or hasan according to its sanad62. Jumhur ulama (scholars) state: da’if
hadith can improve in quality if it has the analysis of the tawabi’:
The Schemes of all tracks from other Sanad in one companion:
Abu#Hurayrah
(w. 58 H.)
‘Ikrimah
(w. 115 H.)
al-H{akam b. Aba#n
(w. 154 H.)
Umayyah b. Shibl
(w. - H.)
ST
Hisha#m b. Yu#
suf
(w. 197 H.)
Yah}ya#b. Ma’i#n Ish}aq

@b. Abi#Isra#
i#l Ibra#
hi#m
IJ
(w. 233 H.) (w. 254 H.)
Muh}ammad b. Isha#
q Abu#Ya’la#
# 'Ali b. al-H{usayn b. al-Junayd Al-T}abari#
(w. 270 H.) (w. 310 H.) (w. 291 H.) (w. 291 H.)
Abu#al-‘Abba#s Ibn Abi#H{a#

tim
(w. 340 H.) (w. 310 H.)
Abu#'Abd Alla#
h
(w. 409 H.)
al-Bayhaqi#
(w. 458 H.)
Analysis:
In terms of the sanad, the transmissions from Abu Hurayarah reviewed by al-
Tabari have tabi’ tamm for 2(two) transmitters, who are Abu Ya’la and Ali b. al-
61
Jamal al-Din Ibn Muhammad al-Sayyid, Ibn al-Qayyim al-Jawziyyah Wa Juhuduh………, Juz 1,
446
62
Ha#tim Ibn ‘Azif Ibn Nasir al-Awni , op.cit.
_________________________
_________________________
Husayn b. al-Junays, and 1 (one) tabi’ qasir from a transmitter called: Hisham b.
Yusuf.
A transmitter accompanying Ishaq b. Abi Israil as a student of Hisham b.
Yusuf is Yahya b. Main. As Ishaq b. Abi Israil is a transmitter of thiqah mudallis
so his presence as a transmitter with thiqat thiqah quality (read: very thiqah) can
strengthen and improve the quality of the mutaba’ in hasan lidzatih quality to be
sahih lighayrih.
Similarly, Yahya b. Ma’in in the transmitter named Umayyah b. Shibl uses
akhbarani redaction showing thubut al-sima’, while a transmitter Ishaq b. Abi
Israil only uses ‘an redaction in the transmitter named Umayyah b. Shibl, as
explained previously that thubut al-sima’ redaction can strengthen the ‘an‘anah of
thiqah mudallis transmitters.
Thus, both tabi tamm cannot improve the quality of its mutaba’ hadiths which
are transmissions transmitted by Abu Hurayrah and reviewed by al-Tabari,
however, tabi’ qashir in a transmitter called Hisham b. Yusuf can strengthen and
improve the quality of the transmissions to sahih lighayarih.
Analysis of the shawahid:
The Schemes of all sanad tracks from multi companions:

Rasu#lulla#h S.A.W
ST
'Abd Alla#h b. Abba#s Abu#Hurayrah
(w. 68 H.) (w. 58 H.)
‘Ikrimah
(w. 115 H.)
IJ
al-H{akam b. Aba#n
(w. 154 H.)
Umayyah b. Shibl
(w. - H.)
Hisha#m b. Yu#suf
(w. 197 H.)
Yah}ya b. Ma’i#n Isha#q b. Abi#Isra#i#lIbra#hi#m

(w. 233 H.) (w. 254 H.)
Muahamad b. Isha##q Ibn Muh}ammad b, Na#jiyah al-T{abari# Abu#Ya’la# 'Ali b. al-H{usayn b. al-Junayd
(w. 270 H.) (w. 301 H.) (w. 310 H.) (w. 307 H.) (w. 291 H.)
Abu#al-‘Abba#s Bashr b. Ah}mad Ibn Abi#H{a#tim

(w. 340 H.) (w. 370 H.) (w. 327 H.)
Muh}ammad b. 'Abd Alla#h Abu#Ja’far al-‘Aza#imi#

(w. 405 H.) (w. 405 H.)
al-Bayhaqi#
(w. 458 H.)
_________________________
_________________________
Analysis:
The transmissions of Abu Hurayarah reviewed by al-Tabari after be analyzed
(conducted research and analyzed) partially (one sanad line), it obtains a result
that the hadith is in hasan lidhatih quality.
Thereafter, the hadith analyzed (conducted research) simultaneously (multi-
companions), it is found that the hadith is also transmitted by other companions,
‘Abd Allah b. ‘Abbas. Consequently, in terms of quantity, the transmissions of
Abu Hurayarah reviewed by al-Tabari are higher in degree as ‘aziz (ahad-'aziz),
because they are transmitted by two companions.
The transmissions of Abu Hurayarah reviewed by al-Tabari in term of quality
are hasan lidzatih. Because of having 1 (one) shahid, the quality of the
transmissions improve from hasan lidzatih to sahih lighayrih.
Conclusion
Partially, the result of study concludes that the transmissions of Abu

Hurayarah reviewed by al-Tabari are in hasan lidhatih quality.
The study on the tawabi’ found that the transmissions have 2 (two)
transmissions from tabi’ tamm and 1 transmission from tabi’ qasir. Therefore it
can improve and strengthen the mutaba’ from hasan lidhatih to sahih lighayrih.
The study on the shawahid hadith found that the hadith has 1 (one) its shahid.
ST
Thus, this means that the level of the hadith enhances from ahad gharib to ahad –
aziz.
As the conclusion, the transmissions of Abu Hurayarah reviewed by al-Tabari
are: sahih lighayrih-‘aziz (sahih lighayrih in quality and ‘aziz in quantity).
IJ
References
[1]. 'Abd al-Rahman b. Abi Hatim Muhammad b. Idris b. al-Mundzir al-Tamimi
al-Hanzali, al-Jarh wa al-Ta’dil, Beirut: Dar Ihya’ al-Turath al-‘Arabi,
1952 M.
[2]. Abu Ya’la, Musnad Abu Ya’la, tahqiq Husayn Salim Asad. Damaskus: Dar
al-Ma’mun li al-Turath, 1984.
[3]. Ahmad b. 'Ali b. Hajar Abu al-Fadl al-‘Asqalani, Tahdzib al-Tahdzib, Beirut:
Dar al-Fikr, 1984.
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tahqiq Ikram Allah Imdad al-Haqq (Beirut: Dar al-Kitab al-‘Arabi, t.th.
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(Yordan: Maktabat al-Manar, t.th.
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Naysabur. al-Asma’ wa al-Sifat, Juz. I Jaddah: Maktabat al-Su’udy, t.th.
_________________________
_________________________
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Surabaya : Al- Maktabah-PW LP Maarif NU Jatim,2014.
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Jaddah: Dar al-Qiblat li al-Thaqafat al-Islamiyah, t.th.
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Maktabah . Shamilah, Isdar al-Thani.
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Idris al-Mundzir al-Tamimi Tafsir al-Qur'an al-Azim, Sudan: Maktabat
al-Asriyah, t.th.
[13]. Mahmud Tahhan, Taysir Mustalah al-Hadith, t.tp, Dar al-Fikr, t.t.
ST
[14]. al-Mizzi, Yusuf b. al-Zakkiy ‘'Abd al-Rahman Abu al-Hajjaj. Tahdzib al-
Kamal ma’a Hawashih, Muhaqqiq Bashar Iwad Ma’ruf, Beirut:
Muassasat al-Risalah, 1980 M.
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IJ
Dar al-Kutub al-‘Ilmiyah, 1992.
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al-Sayyid Sharaf al-Din Ahmad, Juz. VIII (Beirut: Dar al-Fikr, 1975 M.
[17]. Muhammad b. Isma’il al-Bukhari, al-Tarikh al-Kabir, Muhaqqiq al-Sayyid

Hashim al-Nadwi, CD: Maktabat al-Shamilah, t.th.
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Kencana Prenada Media Group, 2005.
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Nabawi, Beirut: Dar al-Afaq al-Jadidah, 1983.
_________________________
_________________________
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Husayn, Riyad: Dar al-Liwa’ li al-Nashr wa al-Tawzi’, 1986 M.
[25]. al-Tabarani, al-Mu’jam al-Kabir, CD: Maktabat al-Shamilah.
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Dar al-Kutub al-‘Ilmiyah, 1992.
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Dar al-Salafiyah, 1984 H.
ST
IJ
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International Journal of Advanced Scientific and Technical Research Issue 6 volume 5, September-October 2016

Hadith Denying Solmnolence Of God In

The State Islamic University of Sunan Ampel Surabaya,Indonesia

Key Words : Hadith, Somnolence, Analysis, Partial, Simultaneous, Sahih

Data collection methods and sources of data:

Steps of simultaneous research are as follows 3:

Ethimologically, the word”takhrij” means : to show4. Terminologically, takhrij it

‫‪Main hadith :‬‬

The Chart sanad of hadith.

Muh}ammad b. Jari#r al-T{abari#

Biography of the narrators in sanad

1) Ishaq b. Abi Israil

Sulayman al-A’mash. Abu ‘Amir Salih b. Rustum al-Kharraz.35

b). His teachers:

c). His students:

1. Testing on the narrators’ thiqah or believe :

Ibn Abi Hatim, Yahya b. Ma’in said that thiqah.51

2. Testing the linkage of sanad or the chain of transmission.

ِ ‫ﻋْﻦ أ َُﻣﯿﱠﺔَ ْﺑِﻦ‬

2). He is not a narrator Mudallis,

3. Testing on its shadh- or not of the matan hadith.

4. Testing on mu’allal (defect) – or not of the matan hadith.

Conclusion of hadith research partially:

Analysis of the tawabi’

The Schemes of all tracks from other Sanad in one companion:

Yah}ya#b. Ma’i#n Ish}aq

(w. 233 H.) (w. 254 H.)

Abu#al-‘Abba#s Ibn Abi#H{a#

Analysis of the shawahid:

The Schemes of all sanad tracks from multi companions:

Yah}ya b. Ma’i#n Isha#q b. Abi#Isra#i#lIbra#hi#m

Abu#al-‘Abba#s Bashr b. Ah}mad Ibn Abi#H{a#tim

Muh}ammad b. 'Abd Alla#h Abu#Ja’far al-‘Aza#imi#

Partially, the result of study concludes that the transmissions of Abu

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[5]. __________, Ta’rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis

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Dar al-Kutub al-‘Ilmiyah, 1992.

[16]. Muhammad b. Hibban b. Ahmad Abu Hatim al-Tamimi, al-Thiqat, tahqiq

[17]. Muhammad b. Isma’il al-Bukhari, al-Tarikh al-Kabir, Muhaqqiq al-Sayyid

[19]. Muslim, Jami’ al-Sahih, Beirut: Dar al-Jayl, t.th.

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